Matius 2:15

2:15 He stayed there until Herod ¹  died. In this way what was spoken by the Lord through the prophet was fulfilled: “I called my Son out of Egypt.” ² 

Matius 3:17

3:17 And ³  a voice from heaven said, ⁴  “This is my one dear Son; ⁵  in him ⁶  I take great delight.” ⁷ 

Matius 7:26

7:26 Everyone who hears these words of mine and does not do them is like a foolish man who built his house on sand.

Matius 12:27

12:27 And if I cast out demons by Beelzebul, by whom do your sons ⁸  cast them ⁹  out? For this reason they will be your judges.

Matius 12:46

Jesus’ True Family

12:46 While Jesus ¹⁰  was still speaking to the crowds, ¹¹  his mother and brothers ¹²  came and ¹³  stood outside, asking ¹⁴  to speak to him.

Matius 18:21

18:21 Then Peter came to him and said, “Lord, how many times must I forgive my brother ¹⁵  who sins against me? As many as seven times?”

Matius 27:32

The Crucifixion

27:32 As ¹⁶  they were going out, they found a man from Cyrene named Simon, whom they forced ¹⁷  to carry his cross. ¹⁸ 

[2:15]  ¹ sn See the note on King Herod in 2:1.

[2:15]  ² sn A quotation from Hos 11:1.

[3:17]  ³ tn Grk “and behold.” The Greek word ἰδού (idou) has not been translated here.

[3:17]  ⁴ tn Grk “behold, a voice from the cloud, saying.” This is an incomplete sentence in Greek which portrays intensity and emotion. The participle λέγουσα (legousa) was translated as a finite verb in keeping with English style.

[3:17]  ⁵ tn Grk “my beloved Son,” or “my Son, the beloved [one].” The force of ἀγαπητός (agaphtos) is often “pertaining to one who is the only one of his or her class, but at the same time is particularly loved and cherished” (L&N 58.53; cf. also BDAG 7 s.v. 1).

[3:17]  sn The parallel accounts in Mark 1:11 and Luke 3:22 read “You are” rather than “This is,” portraying the remark as addressed personally to Jesus.

[3:17]  ⁶ tn Grk “in whom.”

[3:17]  ⁷ tn Or “with whom I am well pleased.”

[3:17]  sn The allusions in the remarks of the text recall Ps 2:7a; Isa 42:1 and either Isa 41:8 or, less likely, Gen 22:12,16. God is marking out Jesus as his chosen one (the meaning of “[in him I take] great delight”), but it may well be that this was a private experience that only Jesus and John saw and heard (cf. John 1:32-33).

[12:27]  ⁸ sn Most read your sons as a reference to Jewish exorcists (cf. “your followers,” L&N 9.4), but more likely this is a reference to the disciples of Jesus themselves, who are also Jewish and have been healing as well (R. J. Shirock, “Whose Exorcists are they? The Referents of οἱ υἱοὶ ὑμῶν at Matthew 12:27/Luke 11:19,” JSNT 46 [1992]: 41-51). If this is a reference to the disciples, then Jesus’ point is that it is not only him, but those associated with him whose power the hearers must assess. The following reference to judging also favors this reading.

[12:27]  ⁹ tn The pronoun “them” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[12:46]  ¹⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:46]  ¹¹ tn Grk “crowds, behold, his mother.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[12:46]  ¹² sn The issue of whether Jesus had brothers (siblings) has had a long history in the church. Epiphanius, in the 4th century, argued that Mary was a perpetual virgin and had no offspring other than Jesus. Others argued that these brothers were really cousins. Nothing in the text suggests any of this. See also John 7:3.

[12:46]  ¹³ tn “His mother and brothers came and” is a translation of “behold, his mother and brothers came.”

[12:46]  ¹⁴ tn Grk “seeking.”

[18:21]  ¹⁵ tn Here the term “brother” means “fellow believer” or “fellow Christian” (cf. BDAG 18 s.v. ἀδελφός 2.a), whether male or female. Concerning the familial connotations, see also the note on the first occurrence of this term in v. 15.

[27:32]  ¹⁶ tn Here δέ (de) has not been translated.

[27:32]  ¹⁷ tn Or “conscripted”; or “pressed into service.”

[27:32]  ¹⁸ sn Jesus was beaten severely with a whip before this (the prelude to crucifixion, known to the Romans as verberatio, mentioned in Matt 27:26; Mark 15:15; John 19:1), so he would have been weak from trauma and loss of blood. Apparently he was unable to bear the cross himself, so Simon was conscripted to help (in all probability this was only the crossbeam, called in Latin the patibulum, since the upright beam usually remained in the ground at the place of execution). Cyrene was located in North Africa where Tripoli is today. Nothing more is known about this Simon. Mark 15:21 names him as father of two people apparently known to Mark’s audience.